Earlier we saw, worshipping with Tamil flowers that was in existence, the ‘poo sei’ (do flowers), how it was changed to ‘poojai’. Not only this! In several ways the worship pattern of the Tamil had changed. The Tamils who had excelled in sculpturing with stones had sculpted several statues of female figures. They distributed these statues to various villages and hamlets and installed them as ‘Guarding Deity’. Standing in front of these statues, in loud voice, they requested “Hey … You mother deity who is guarding our villages … You bless my family with plenty of cows … You also bring plenty of rain to our village”. Why shouting in loud voice? Because the statue has only ‘less sensitive’ stone ears and cannot hear well. Hence, one has to shout so the deity can hear the request. They believed that then only our request will be granted. This type of prayer went on for sometime. Yet another wise guy argued that “if we request in normal voice, like talking among ourselves, would the statue hear that?’ Hence, we must request in shaking voice emanating from deep, at the bottom of our stomach, with words such as ‘creem’, ‘threem’ and ‘preem’. These vibrant words will shake up the statue and open up its ears to help hear better.
This form of loud worship was going on, for the non-submissive Tamils, the ‘bramanas’ taught them how to join the palms during prayer. How? With the earlier wave of Aryans, the native people of ‘daase’ tribe were fighting and challenging the new immigrants. The Aryans were much taller and well built than the ‘daase’ tribe. The ‘daase’ tribe was very fierce fighters but did not have the intelligence to strategize the warfare. With the size advantage and strategizing capacity, the Aryans won the fight. Upon defeat, the ‘daase’ tribe bowed in front of the Aryans and joined both of their palms as they were rubbing them and promised not to attack the new immigrants. If you duplicate this gesture, it will appear like the modern day salutation. It is to be noted that the name ‘daasan’(slave, follower) was indeed derived from this submissive tribe. The very meaning of slave for the word ‘daasan’ was also derived from this tribe.
Just like the way the ‘daase’ saluted them, the ‘bramanas’ later on taught the masses to join their palms and worship their deities. After teaching them how to join their palms and worship, slowly the ‘bramanas’ crept into the louder worship habits of the Tamil masses that they were used to. “What we talk naturally and normally, if we talk to the deities, would they hear? We will teach you some Sanskrit mantras. Only when you recite them, your idol will get the powers of a deity. Besides, how can you talk in the same language with the deities that you use regularly to converse among your people”. Thus, they made the Tamils to recite the Sanskrit mantras in front of these stone statues. First, the Tamils thought that it was a novelty and started to recite them. Unfortunately, this means of communication with their deities using a language that they do not understand continues till today!
In fact, what was said in the Vedas is that the God has no form (Nirguna). What the ‘Upanishad’ (teachings) teaches is that “God has no form and God of no form is indeed its true form”. Thus, the ‘bramanas’ in Tamil country, went beyond the Vedas and Upanishads, and made the masses to recite Sanskrit mantras in front of stone statues! Along with the Tamil tradition of offering flowers to the deities, for the deity to nourish, shouldn’t we offer something edible? Bring fruit for deities! Bring food for the deities! Started the unique tradition of ‘padaiyal’ (offering). Along with traditional Tamil offerings, of ‘Nandha Vizhakku’ (ever-lit lamp) and flowers to God, joined the fruits and food items. What was shed, was the Tamil language!
Changes in worship were the first act. Next, naturally shall be in social changes. It did happen! First change in social culture happened in the wedding ceremonies. Only if we know the condition and customs prevailing in the Tamil society, before the ‘bramanas’ meddled with the society, we can exactly assess the changes brought into the wedding ceremonies. Ancient Tamil literatures paints the marriage courtship rituals in detail under ‘Kalaviyal’. What is this ‘Kalaviyal’? ….
A virgin girl starts her very first menstrual cycle. All the young girls from the relatives were extremely happy on this occasion and she is surrounded by them. This is a very important day as this is the day to proudly display the female character and motherhood. Hence, all the relatives are joyful and the young girl’s face displays the usual shyness. The young man, next door, witnesses all these happenings and he is overwhelmed with joy. He believes that her beauty is inviting him to ‘come and taste’. He sees the very first signs of shyness in her face after she has attained this stage. He is eager to study the source of her shyness. She was surrounded and guarded by an army of young girls. How can he get to her? Walking like a swan? He was waiting for the opportunity. As the sun sets, the young stud is ready to charge into action! At dimly lit night, he approaches his queen, and the time is of no consequence. In one try, he lifts this matured young, beautiful woman places her in his arms and in few seconds he jets out and disappeared. Matured young women disappeared without a trace. Search party was launched! Searched the entire surroundings! All male relatives of the young women was looking for her in the nooks and corners of every space in sight. At last, they found the place, where the pair were hiding and glowing with joy. The next door stud had tasted her a long while back. After they caught them red handed, do you know what punishment was handed to them?
Do you know what punishment was doled out by the Tamil community, to the lad from next door, who carried the virgin away? “Look here you young man! You are the very first person who had touched her. Hence, she belongs to her. She must spend rest of her lifetime with you”. With these words they were joined together. This was the punishment.
This is ‘kalaviyal’(art of pilfering). This was the high light of the Tamil tradition. Let us look at one of the ancient verse from ‘Sangam’(Academy) (T.N. : There said to be three Tamil Academies at different periods in the ancient times where Tamil poets and writers came together and presented their work. It is claimed that the sea had swiped away all the literatures of that era) era:
“Yaayun gnaayun yaaraakiyaro Enthaiyum nunthaiyum emmurai kelir Yaanum niiyum evvazhi arithum Sempulap peyal niir pola Anbudai nenjum thaam kalanthanave ….”
You and I were strangers and did not know each other. We do not know how your father and my father were related to each other. We do not know even now, wherefrom, you and I came from. Yet, without any need for formal introduction, we fell in love with each other… How? Did you know?… As the rain drop comes in contact with the red dirt, it also acquires the red color. just like that both our loving hearts became twined together and they cannot be separated. Thus, even in the love life the Tamil people were in the pinnacle of the civilization. In both areas namely ‘Kalaviyal’(art of pilfering) and ‘Karpiyal’(art of faithfulness), the Tamil culture was in the forefront. Their wedding was marked with a necklace called ‘Thaali’. The story and evolution of ‘Thaali’ is in itself is very interesting!
In the Southern part of India such as Thirunelveli district, the ‘Panai’ (Palm) trees are plenty due to dry weather conditions. When a male get married he picks one of the fan of the palm leaf and cuts it into small piece and writes on it ‘This girl is married to this man’. This piece of palm leaf is threaded in a twine and hung around the neck of the bride. ‘Panai’ tree has another name ‘Thaal’. (T.N. : ‘Thaal’ also means any narrow and long leaf. ‘Thaali’ still refers to ‘Panai’ (palm tree) in Malayaalam language spoken in Kerala State). Since it was written on a small piece of ‘Panai’ leaf, the name ‘Thaali’ was derived. With the affluence, people started replacing the ‘Thaal’ with gold leaf. However, the name ‘Thaali’ still used for ‘Mangala Suthram’ (Marriage Symbol).
“You are taking so much pain to go through the ‘Kalaviyal’ (art of pilfering) phase. Again you are happy to get married to the girl of your choice. Shouldn’t you be celebrating this event in a grand manner with all the marriage rituals and ceremonies? Only if you celebrate it as a function, you will be enjoying this occasion even better.” With this advise, the ‘braamanaas’, advocated several changes to the Tamil marriage culture. Was it one or two? Several rituals were introduced and I will be narrating them herein.
1.) Before the wedding, there has to be an agreement between the bride’s family and the groom’s family as to the groom and bride as well as the date of the wedding. As a gesture of this agreement, the bride’s family shall handover to the groom’s family certain articles along with ‘paan’ (betal leaves), ‘supaari’(nut of arrack tree) and turmeric paste. This is called ‘Nichchaya Thaamboolam’ (agreement presents).
2.) Now the wedding rituals begin.
First of all ‘Kaashi Yaaththirai’ (pilgrimage to Kaashi to become a monk).
If you have any intentions to become a monk ( one who abdicates family life) …. Son, you better become a monk before your wedding takes place. Once you are wed, you should not even think about abandoning your family and kids and destroy a girl’s dreams… - Thus it is written in our Vedic verses. Hence, before the wedding, we have this ritual of taking a pilgrimage to sacred town of Kaashi to become a monk. The groom holds the stem of an open umbrella and pretends to take a pilgrimage to Kaashi. The bride’s family consoles him by offering their daughter in marriage to him and taking him back to the place of wedding.
3.) Relaxing in a swing
‘Child, when you are enjoying the company of a girl, you must sit together on the plank of a swing and must swing happily’ thus states in the Vedas. What it implies is that marriage means ‘mahas’ (happy occasion). Basically, it is a festival. That is why this swing ceremony.
4,) Exchanging of flower garlands
This is a ceremony, very particular, to the ‘Tschathriyas’(warriers). This ritual signifies that the bride and the groom shall share each others pleasures and pains.
5.) Getting rid of ‘Thirushti’ (evil sights and thoughts)
This ritual is performed by all the friends and relatives, to safeguard the bride and groom, from evil sights and evil thoughts of others. Typically, cooked rice along with turmeric and other additives will be rolled into balls and every relative will take a ball and circumambulate around the heads of bride and groom.
6.) ‘Niiraajanam’ also known as ‘Aaraththi’
In this ceremony, essentials such as betal leaves, turmeric paste and hydrated calcium, will be placed in a plate and this plate will be rotated in circles few times, in front of the couples. The contents of the plate may vary depending on the caste of the couple and local customs.
7.) Next step is very important. Ritual of Sari. Only at this stage the bride and groom are allowed to face each other. While chanting the mantras the bride will be seated on a three legged stool, she
will be given a bath by slowly pouring water over her head. Later on, the well soaked up bride will be taken inside the room and the groom is asked to dress her up by wearing the blouse and sari on her. The groom will disrobe her soaked blouse and the sari and wipe her of all the water and dress her up. As the groom puts on the new sari gradually, the bride and groom were reminded of their happiness, how it has shaped up gradually just like the sari, which was gradually robed on the bride. In addition, it also symbolizes that our generations to come, shall gradually escalate in the future, just as the sari gradually robed the bride. We will also look into the other rituals and ceremonies and how it has changed with the influence of the ‘bramanas’.
8.) So far we have seen seven different rituals introduced by the ‘bramanas’ into the Tamil wedding culture. The eighth one is ‘Paani grahanam’. This is the most important of all the wedding rituals. This ritual is performed as stated in one of the poems of Aandaal, one of the Hindu female saint, thus ‘Kaiththalam Patra Kanaak Kanden Thozhi’ and, along the lines of the Western culture in which the bride and groom holding hands together. The holding of hand of the groom by the bride signifies that ‘ from now on you only are my support and my parallel. There is nobody else am I depending in my life’. This is the swearing ceremony in which the couple is united together. 9.) After holding the hands together, the bride holds the hand of the groom and follows him through first seven steps together. The significance of these steps is as follows :
a.) First step : or bounty of harvest and food
b.) Second step : Consumed food shall be digested
c.) Third step : For the health of the husband, the wife must undergo ‘vrathams’ (sacrifices)
d.) Fourth step : The family must flourish in happiness and abundance
e.) Fifth step : The cows must multiply to provide necessary nutrients and labor force.
f.) Sixth step : The wealth and affluence must overflow
g.) Seventh step : All the above must be blessed simultaneously
As we saw in the old Tamil Academy literature ‘Our family, from this moment onwards, is one. Who is your father? Who is my father? We do not know! However, from this day onwards WE ARE ONE!’. Taking the seventh step towards the ritual fire is for the sole purpose of emphasizing the unity found in the Tamil Academy Literatures.
Along with these rituals they also added the traditional Tamil Wedding symbol ‘Thaali’. So the Tamil tradition, that has never been subjected to any ritualistic celebrations, of abducting the would be bride, making love and getting married, finally got married with ‘bramana’ wedding culture that was riddled with rituals. As a result of this, the ‘bramana’ culture of ‘Art of Mantra’ penetrated into the Tamil culture of ‘Art of Surreptitiousness’ and ‘Art of Truthfulness’. Rituals were established. Wedding celebrations were brought under the wrap of Vedic rules.
“Melorkku yaaththa karanam Kiizhoorkku aana kaalamum unde”
Thus says ‘Tholkaappiyam’, the ancient tamil literature. ‘karanam’ means wedding. Literally it means … that the wedding rituals that was devised for upper caste ‘bramanas’ … It also became the standard rituals for the other castes. What it means is that the wedding ceremonies that were conducted continuously for ten days in the ‘bramana’ community was also forced into the ‘Sudhra’ community and Tamil wedding culture. Based on the mantra tradition, there is no place for the Tamil ‘thaali’. However, leaving out the ‘thaali’ from Tamil wedding is against their culture and the ‘bramans’ realized they were fighting against the current. Hence, they took the ‘thaali’ … the thread tied to the palm leaf … slowly soaked into sacred mantra turmeric and made it a ‘maangalyam’ (symbol of married women that is worn around their neck). It also became the symbol of marriage for ‘bramanas’ too.
The above stated text from ‘Tholkaappium’ we need to look at a section deeply. Tholkaappiyam states : “Melorkku yaaththa karanam Kiizhoorkku aana kaalamum unde”. Out of this, let us concentrate on the second part “Kiizhoorkku aana kaalamum unde”. This statement means that whatever marriage rituals devised for the ‘bramanas’, there was a time in which it was also imposed on the lower cast people. ‘There was a time’ implies that these rituals were later on dropped or changed. However, it was same at one time. Why did it change later on?
First reason : Can the rituals for the upper class ‘bramanas’ and that for the lower cast sudhra’s be same? There must be some distinction that must separate the classes! The ‘bramanas’ wanted to conduct the ceremonies for the lower casts also. Hence, they wanted to modify the rituals somewhat to facilitate further intrusion into the lives of the Tamil people.
Second reason : The wedding rituals devised by the ‘bramanas’ took approximately ten days. While the ‘bramanas’ were principally engaged in performing rituals, the local Tamil people were engaged in farming and other professions. Hence, to drag the rituals on an extended basis and conduct the wedding ceremonies over a period of ten days, the Tamil people neither had the patience nor the desire. After all, per the Tamils ‘Kalaviyal’ (art of abdication) tradition, they used to abduct the bride in a split second, and enjoyed her company and then conducted instant marriage. Within few seconds after her eyes met his eyes… with smiles on their face as mantra … in the tradition of ‘Karpiyal’ (art of honor) they used to conduct their love marriage. Hence, they did not have the patience for the rituals imposed on them. Hence, things had to change! As a result ‘divorce’ happened between the two cultures. Based on such diverse reasons the ‘bramanas’ kept the lower cast ‘Sudhras’(Labor class) separate not only in wedding rituals but also in every areas of life they pushed them into lower echelon. What gave them that power to indulge into the Tamil culture? The untarnished sacred ‘Manu Smirthi” that they brought by the immigrants, was the helpful weapon used against the locals. The ‘bramanas’, who were committing cruelty to the ‘sudhras’, using the ‘Manu’ weapon, were also committing excessive cruelty to another sect of the population. Who were they? ‘Kshathriyas’ (Warriers and Rulers)? … ‘Vaishiyas’ (Merchants and Traders)? … No! No! It is to the ‘Chandaalars’.
What? … ‘Chandaalars’? … Who are they? ….
What ‘Manu’ states about ‘Chandaalars’, I am not able to tell you through my writing. What Mahatma Gandhi told me about the ‘Chandaalars’, I am going to relate to you.
Who are those ‘Chandaalars’?
Normally we brand a ‘Chandaalan’, for those people who commits adultery, womanizers, murderers and those who resorts to treachery, dishonesty and fraudulency. However, do you know who is ‘Chandaalars’ according to ‘Manu’?
They are the group of people pushed below the ‘Sudhras’(laborers). In all respect they are supposed to be the rejects of the community… In ‘Varnashrama’ (color placement) distinction, they are the lowest of all the castes. They are basically outcastes or untouchables. Thus with resentment and regret what we call nowadays as ‘Dhaliths’ are the one referred in the ‘Manu’, in its directory, as “Panchamars’ (Fifth People) or ‘Chandaalars’. Why were they called as ‘Chandaalars’? …. What kind of sins did they commit? …. Answers for these questions only, I wrote earlier, that ‘ I am NOT coming forward to answer these questions. Rather I will give you the account as related to me by Great Father of India, Mahatma Gandhi’. First of all, I will tell you in detail the occasion in which I met Mahathma Gandhi.
Before the independence of the Bharath Country (India) … Gandhiji was more involved in reforming the society and correcting the societal ills rather than fighting for independence. For that reasons Gandhiji had come to our town of Kumbhakonam several times to deliver messages on elimination of untouchability. When he came on one of his trips, some ‘bramana’ (Brahmin) kids in the town, including me, got together. We believed that Gandhiji is coming to town just to topple the sanadhana dharmam
(Hinduism) and we decided to protest against him. We planned to upset his efforts to change the class system that was in effect time immemorial. As soon as the decisions were made to protest, immediately the action plans were taking shape. The foremost of the plans was to wave black flag during Gandhiji’s visit.
As per the plans … when Gandhiji came to my home town of Kumbhakonam town … myself along with few ‘sanadhamna’ (Brahmin) youth joined together and waved the black flag. We were also shouting with slogans ‘Actively involved in the abolition of untouchability … Gandhiji … you return back to your own place. Do not object to the ‘sanadhana varnaashram’ (Hindu caste system)’. Gandhiji came to the stage. To hear his speech, masses of people were waiting. We were shouting our slogans in Tamil language as well as in English and raised our black flags. During that period, if my memory serves right, the Kumbhakonam Congress Party president was Bhandhulu Ayyar. Gandhiji called Bhandhulu Ayyar close to him and enquired the reasons for the agitation. Ayyar explained our feelings against the Gandhiji’s movement and told him ‘They are requesting you not to talk against untouchability. Their protest will last only for a few minutes and thewill disburse; You can proceed with your talk …’. However, Gandhiji did not ignore us as per his advise. He looked towards our crowd and waved his hands and summoned us towards him. We approached him and I was in the front of the pack. He asked us “Why are you demonstrate young men?”. We explained to him our reasons for protest. After that Gandhiji began to answer.
“I am advocating the complete abolition of untouchability. Titling them as ‘Panchamars’ and committing cruelty against them must be stopped. They are also people just like you and me. They also have rights to live in this world. Do not classify them as untouchables and discriminate against them. You must let them also in public places. I came here to broadcast my message over untouchability and asking the community to ‘Let them also worship in your temples’. You youngsters, who is talking about ‘varnaashram’ (caste system), is opposing it. Have you all read the ‘Manu smirthi’ (Manu)? In ‘Manu’ the ‘Panchamars’ are called as ‘Chandaalars’, which incidentally is a filthy word. It also gives an explanation for the word ‘Chandaalars’.
In the days of ‘Manu’, the ‘brahmins’ kept the ‘shudhras’ under their full control. I.e., ‘Shudhras’ were kept at slave status and whatever orders the Brahmins issue must be carried out by the ‘shudhras’, at any cost and at utmost diligence. At this era, some of the Brahmin society ladies sympathized, felt sorry for the cruelty towards them, why … even went to the extent of showing emotions for them. Without the knowledge of other Brahmins in their house the Brahmin ladies were having friendship with the ‘shudhra’ men. They were also having sexual relationships. Why? … Even married ‘shudhra’ men. The Brahmins who were treating the ‘shudhras’ harshly, were terribly ashamed, and could not tolerate some of their own women marrying the ‘shudhra’ men and living with them as husband and wife. They titled the child born to the Brahmin ladies and ‘shudhra’ men as ‘Chandaalars’ and outcasted them. (T.N. : The original Varna system had only four namely ‘Brahmin’, ‘Kshathriyas’, ‘Vaishiyas’ and ‘Shudhras’. The newly added untouchable class is the fifth and hence ‘Panchamars’ (Fifth group)).
As the time progressed, the Brahmin men began to have sexual relationship with ‘shudhra’ women stealthily. The babies born to them and their generations were also called ‘Chandaalars’. This is the very reason, they were kept away from the villages where the first four castes lived together … the sight of you itself a sin … considered as bad omen by the Brahmins. This happened considerably long time back. The generations of people, thus evolved, are the one, at present considered as untouchable and were kept away from the society. Just think, who were their fathers and mothers. All these facts are on the books and I have not fabricated these stories.” Thus he fluently elaborated the evolution of the ‘fifth caste’ in English. I was in the front row, slowly turned back with that realization.
What? … Several years back, what Gandhiji briefed about the ‘Chandaalars’ … who were they? … How they came into the society? … Rather thrown out of the society … you have read all about it in the past chapter? What you have heard at present … I heard it through Gandhiji’s own mouth many many years back and I was shaken a bit with these facts. While Gandhiji was carrying on with his campaign to abolish the untouchability, I dipped deep into the ‘Manu Shashtram’. Named them as ‘Chandaalarkal’ about the mixed caste people, what else the ‘Manu’ says about these people was my curiosity. Brahmin women fell in love with ‘shudhra’ men … Roght? For the same reason they were removed from the society and were placed in a special group of untouchable class.
Society ?
Yes! … Brahmins observed the lower class people, who were compartmentalized and, living in separate groups based on their professional category. ‘In the future generations if their trades change, how would they be called?’ … They deeply analyzed the situation …’A stable society’ i.e., if a permanent societal structure had to happen, then it was apparent to them that there must be permanent caste system based on their trades or the profession. Hence, they devised the caste system or trade/profession based on their birth.
A child born to a ‘shudhra’ family, later on even if his profession changes, he remains a ‘shudhra’. A child born to a ‘vaishya’ family, later on even if he deviates from merchandising trade, he remains a ‘vaishya’. A child born to a ‘kshathriya’ family, later on even if they stand in the street without a kingdom or administration, they remain a ‘kshathriya’.
This is essentially the rule laid out by the Brahmins to create a ‘Stable Society’. This also keeps the position of Brahmins at the heap forever! Let us get back to the ‘Laws of Manu’ again. The out of caste love affairs not reserved for Brahmin women and ‘shudhra’ men alone.
Between ‘Kshathriya’ women and ‘Shudhra’ men Between ‘Vaishya’ women and ‘Shudhra’ men In addition ... Between ‘Shudhra’ women and Brahmin, ‘Kshathriya’ and ‘Vaishya’ men
Thus, the Love God shattered all the restrictions placed on the society and lead people to clandestine weddings. If the Love God and the God of Lust became partners and carried on their affairs and played around as they please, how can a ‘Stable Society’, as envisioned by the ‘Manu’, be established? It is not possible! ‘Manu’ thought about this issue in detail during the framing of the laws. That is why, to alleviate this problem, he has prescribed an ‘Alternate Societal Law’.
What was this ‘Alternate Societal Law’? … In violation of established laws … those engaged in activities that tends to cripple the societal laws by marrying inter-caste, ‘Manu’ created two different scales or levels.
One … ‘Anuloma Shnkaram’ … and the second … ‘Prathiloma Shnkaram’. Before we find out about the ‘Anuloma’ and the ‘Prathiloma’, we must understand the meaning of the ‘Sankaram’ as it is applicable in this context. In violation of established societal rules … those relationships, consummated against the ‘Manu Shashtram’ (Book of Manu), that requires condemnation is termed as ‘Sankaram’. Fine! What is ‘Anuloma Sankaram’? As we saw in the earlier pages, ‘Sankara’ (clandestine) relationship existed among people of all established castes. In these relationships …
If the male is from a higher caste and the female is from a lower caste the relationship is termed ‘Anuloma Sankaram’. ‘Manu’ does not consider them as ‘Chandaalars’. It is mainly because, as a rule male is dominant in the society, and the male is from a higher caste and he has relationship with submissive lower caste women. Brahmin caste male … seeing, taking, having relationship, enjoying the females from other castes … building relationship it is termed as ‘Anuloma Sankaram’. As we saw earlier these kinds of relationships existed castes of all levels. In these relationships … If the male is from a higher caste and the female is from a lower caste, it is termed as ‘Anuloma Sankaram’.
According to Vedas ‘What gives peace to the world is the beauty of the women’. However, the ‘Manu’ … only when the lower caste women attract the upper caste men with their beauty it did not pay any attention to it. Whatever the lower caste women does to attract them, according to ‘Manu’ was not considered a sin. ‘Manu’ is very tolerant of these women and does not punish them in any manner. In addition, it permits the lower caste women to stay in the society of upper caste men and live with them and protects them from torturing of any sorts such as beating, chasing and threatening.
You may have already guessed about ‘Prathiloma Sankaram’ that we are going to talk about. It is … when an upper caste women is attracted to a lower caste men, taken away from their abode, and had sexual relationships … in the eyes on ‘Manu’ it is considered as ‘Prathiloma Sankaram’. Hey … How can a lower caste man can attract a Brahmin women and take her with him? … What happened to her sense? Let us drive her out of the town. Their sinful feet shall not touch the streets in which we live. In addition, the air they breath shall not touch the air prevailing in our streets. Not only them, who has committed the sin, but also their generations to come are considered as ‘Chandaalars’, by the ‘Manu’ and handed the punishments for them. Based on these reasoning, the flock of ‘Prathiloma Sankaram’ (untouchables), was driven away from towns in which the legal castes were dwelling … Probably now, do you understand the reason for the untouchables living in separate clusters away from regular villages? However … ‘Manu’ incorporated the ‘Anuloka Sankara’ group into their own villages … and let them carry on their life as usual with others in the established castes. Even the great Sanskrit language scholar Paanini also said that he is continuing to search for the meaning for ‘Chandaalar’ in Sanskrit language. We will continue to search the history in the meanwhile …
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